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Behind every important development in Catholic doctrine and practice since the beginning of the modern period have been debates about the interpretation of Christianity's classic texts and traditions and their ideological and practical implications. Over the past century there have been breakthroughs in retrieving the origins of beliefs and practices, recovering the rich, myriad, and multifaceted literary forms, and recognizing the ways these venerable traditions have been received, applied, and negotiated in the lives of reading audiences with their contrasting worldviews. The essays in this volume by leading figures in Catholic theology suggest what might be called a "third naivete" that blends deeply contextual interpretations with a critical theological analysis of the roles of power and grace in church and society. The abilities and skills to grapple with basic issues in hermeneutics and critical theory remain necessary and fundamental for Catholic theology. At stake is nothing less than how the good news of God's salvation can be grasped and lived today. This volume provides a trustworthy map and compass for negotiating these debates and options. Contributors include: Sandra M. Schneiders, Francis Schussler Fiorenza, Robert J. Schreiter, John E. Thiel, Dominic Doyle, Fernando F. Segovia, Andrew Prevot, Ormond Rush, Judith Gruber, Susan Abraham, Anthony J. Godzieba, and Bradford E. Hinze.
Behind every important development in Catholic doctrine and practice since the beginning of the modern period have been debates about the interpretation of Christianity’s classic texts and traditions and their ideological and practical implications. Over the past century there have been breakthroughs in retrieving the origins of beliefs and practices, recovering the rich, myriad, and multifaceted literary forms, and recognizing the ways these venerable traditions have been received, applied, and negotiated in the lives of reading audiences with their contrasting worldviews. The essays in this volume by leading figures in Catholic theology suggest what might be called a “third naïveté” that blends deeply contextual interpretations with a critical theological analysis of the roles of power and grace in church and society. The abilities and skills to grapple with basic issues in hermeneutics and critical theory remain necessary and fundamental for Catholic theology. At stake is nothing less than how the good news of God’s salvation can be grasped and lived today. This volume provides a trustworthy map and compass for negotiating these debates and options. Contributors include: Sandra M. Schneiders, Francis Schüssler Fiorenza, Robert J. Schreiter, John E. Thiel, Dominic Doyle, Fernando F. Segovia, Andrew Prevot, Ormond Rush, Judith Gruber, Susan Abraham, Anthony J. Godzieba, and Bradford E. Hinze.
In Hermeneutics of Doctrine in a Learning Church, Gregory A. Ryan offers an account of the dynamic, multi-dimensional task of interpreting Christian tradition. He integrates doctrinal hermeneutics, the ‘pastorality of doctrine’ exemplified by Pope Francis, and a systematic appraisal of Receptive Ecumenism to provide an original perspective on this task. The book focuses on three contemporary Catholic theologians (Francis Schüssler Fiorenza, Ormond Rush, and Paul D. Murray), highlighting how each recognises the dynamic interaction of multiple perspectives involved in authentic ecclesial interpretation. Christian tradition, whether passed on in teaching, scripture, practices, or structures, needs to be continually received and interpreted. This book offers theologians, ecumenists, and church workers a fresh model for receptive ecclesial learning in which doctrinal hermeneutics and pastoral realities are dynamically integrated.
This volume explores the possibilities and pressures of the language of revelation on human understanding. How can we critically account for divine self-disclosure in the linguistically mediated world of human concerns? Does the structure of interpretation limit the language of revelation? Does revelation open up new horizons of critical interpretation? The volume brings together theologians who approach the interactions of revelation and hermeneutics with different perspectives, including various forms of phenomenology and comparative theology. It approaches the theme of revelation – central as it is to the theological endeavour – from several angles rather than a single methodological program. Dealing as it does with revelation and understanding, the volume addresses the foundational issues at stake in the challenges around change, identity, and faithfulness currently facing the church.
Tilling the Church is a theology for the pilgrim church. In this book, Richard Lennan shows how the ecclesial community looks toward the fullness of God’s reign but lives within the flux of history, the site of its relationship to the trinitarian God. In this way, God’s grace “tills” the church, constantly refreshing the tradition of faith and prompting the discipleship that embodies the gospel. Tilling the Church explores the possibilities for a more faithful, just, and creative church, one responsive to the movement of grace. Fruitful engagement with grace requires the church’s conversion, the ongoing formation of a community whose words and actions reflect the hope that grace engenders.
Receptive Ecumenism asks not what other churches can learn from us, but 'what can we learn and receive with integrity from our ecclesial others?' Since the publication of Receptive Ecumenism and the Call to Catholic Learning: Exploring a Way for Contemporary Ecumenism (OUP, 2008), this fresh ecumenical strategy has been adopted, critiqued, and developed in different Christian traditions, and in local, national, and international settings, including the most recent bilateral dialogue of the Anglican-Roman Catholic International Commission (ARCIC III). The thirty-eight chapters in this new volume, by academics, church leaders, and ecumenical practitioners who have adopted and adapted Receptive Ecumenism in various ecclesial and cultural contexts, show how Receptive Ecumenism has grown and matured. Part One demonstrates how Receptive Ecumenism itself is capable of being received with integrity into very different ecclesiologies and ecclesial traditions. In Part Two, this approach to transformative ecumenical learning is applied to some recurrent ecclesial problems, such as the understanding and practice of ministry, revealing new insights and practical opportunities. Part Three examines the potential and challenges for Receptive Ecumenism in different international settings. Part Four draws on scripture, hermeneutics, and pneumatology to offer critical reflection on how Receptive Ecumenism itself implements transformative ecclesial learning. Addressing the 70th Anniversary of the World Council of Churches, Archbishop Justin Welby, said that 'One of the most important of recent ecumenical developments has been the concept of Receptive Ecumenism'. This volume provides an indispensable point of reference for understanding and applying that concept in the life of the Christian churches today.
Why has continental philosophy so often made its North American home in Catholic institutions?
Recent years have seen a paradigm shift in Christian self-understanding. In place of the eurocentric model of »Christendom«, a new understanding is emerging of Christianity as a world movement with considerable cultural variety. Concomitant with this changing self-perception, a new theological discipline begins to take shape which analyzes the inter- and transcultural character and performance of global Christianity: Intercultural Theology. Judith Gruber discusses this nascent theological approach in two parts. She first gives a critical analysis of its historical development – in the first part of the book, two theological sub-disciplines of particular relevance are analysed: (1) missiology and its reflection on the encounter of Western Christianity with other cultures in the context of colonialism; (2) contextual theologies which focus on the particularity and dignity of the diverse cultural contexts of theological practice, but fail to sufficiently integrate the universal dimension of Christianity into their theological reflections. Secondly, this study offers a constructive theological approach to intercultural theology. It does that by bringing systematic theology into conversation with cultural studies. This interdisciplinary approach adds significant complexity to existing reflections on Intercultural Theology: Re-reading the theological history of Christianity within the critical framework of cultural theories exposes a host of disparate and conflictive Christianities underneath its dominant master narrative, and, moreover, it no longer allows a recourse to essentialist concepts of Christian identity, with which previous approaches to Intercultural Theology have mitigated this unsettling cultural plurality of Christianity: After the »Cultural Turn«, which has made a metaphysical epistemology untenable, new ways for thinking the unity and universality of Christianity have to be paved. The book draws on Paul Ricoeur's and Michel Foucault's concept of the event and on Michel deCerteau's proposal of a »Weak Christianity« in order to develop such a post-metaphysical framework, which allows to conceive of the unity and universality of Christianity without concealing its cultural plurality and contingency.
Eschatology is the foundation for exploring Edward Schillebeeckx's work. Daniel Minch provides an in-depth analysis of his hermeneutical theology, informed by access to original texts previously unavailable in English. He examines the historical and doctrinal origins of his methodology, hermeneutics as human experience, and the continuing relevance of the approach for today's socio-economic context. Today, economics drives our predictions for the future. But Minch shows that Schillebeeckx's work reminds us of a 'new image of humanity', as well as a 'new image of God', part of the Catholic shift to a future-oriented 'theology of hope' that took place after the Second Vatican Council. These resist both economic logic and fundamentalist views of God and history that have become pervasive in popular notions of Christianity.